tention in this manner; that is, regulating them, according to thofe connections in life that are of the most importance to our own happiness; but ftill, we fhould never lose fight of the relation we ftand in to all mankind, and all the creation of God; with refpea to whom we are brethren, and fellow fubjects; and whenever the intereft of ourfelves, our own families, or country does not greatly interfere, we should lay ourselves out to do good to ftrangers and foreigners, or to any perfons that may ftand in need of our affiftance; doing to others as we would they should do to us; which is a rule of the gospel that is perfectly agreeable

to natural reason.

§ 6. Of the Theopathetic affections.

As benevolence, or the love of mankind, fo alfo the love of God, and devotedness to him bears every character of one of our highest and most proper principles of

conduct.

I 3

1. This

1. This principle interferes with no real gratification, but in fuch a manner that all the restraint it lays upon any of them is, in reality, favourable to the true and perfect enjoyment we derive from them. No pains that we can expofe ourfelves to for the fake of mortifying ourselves, can be pleafing to that being who made us to be happy, and who has, for that purpose, given us the power, and the means, of a variety of gratifications, fuited to our state and condition. In this general manner it is fhewn that the love of God, and devotednefs to him, is perfectly agreeable to a regard to our own greatest good. This principle must be confiftent with our attention to the good of others, because God is the father of us all, and we are equally his offspring; and nature teaches us to confider him as our father, moral governor, and judge, and therefore to reverence, love, and obey him without referve.

2. An entire devotedness to God, faith in his providence, and refignation to his will, is the best antidote against all the evils of

life.

life. If we firmly believe that nothing comes to pafs, refpecting ourselves, our friends, and our dearest interests, but by his appointment or permiffion; and that he appoints or permits nothing but for the best purposes, we fhall not only acquiefce, but rejoice in all the events of life, profperous or adverfe. We fhall confider every thing as a means to a great, glorious, and joyful end; the confideration of which will reflect a luftre upon every thing that leads to it, that any connection with it, or the moft diftant reference to it.

has

3.

their

Other affections may not always find proper gratification, and therefore may be the occafion of pain as well as of pleasure to us. Even the most benevolent purposes are frequently difappointed, and without faith in the providence of God, who has the good of all his offspring at heart, would be a fource of much forrow and difquiet to us. But the man whofe fupreme delight arifes from the fenfe of his relation to his maker, from contemplating his perfections, his works, and his providence; and who has no

but his, must be poffeffed of a never failing fource of joy and fatisfaction. Every object that occurs to a perfon of this difpofition will be viewed in the most favourable light; and whether it be immediately, pleasurable or painful, the relation it bears to God, and his moral government, will make it welcome to him.

4. If we confider the foundation of the duty and affection we owe to God upon the natural principles of right and equity, in the fame manner as, from the fame natural dictates, we judge of the duty we owe to mankind, we cannot but readily conclude, that, if a human father, benefactor, governor, and judge, is intitled to our love, reverence, and obedience; he who is in a much higher and a more perfect fenfe, our father, benefactor, governor, and judge, must be intitled to a greater portion of our love, reverence, and obedience; becaufe, in all these relations, he has done, and is continually doing more to deferve them. Confidering what we have received, and what we daily receive from God, even life and all

the

the powers and enjoyments of it; confidering our present privileges, and our future hopes, it is impoffible that our attention, attachment, fubmiffion, and confidence, fhould exceed what is reafonable and properly due to him.

In the regulation of our devotion, we fhould carefully avoid both enthufiafin and fuperftition, as they both arife from unworthy notions of God, and his moral government. The former confifts in a childish fondness, familiarity, and warmth of paffion, and an aptness, on that account, to imagine that we are the peculiar favourites of the divine being, who is the father, friend, and moral governor of all his creatures. Befides this violent affection cannot, in its own nature, be of long continuance. will, of course, abate of its fervour; and thofe who have given way to it will be apt to think of God with the other extreme of coldness and indifference; the confequence of which is often extreme dejection, fear, anxiety, and diftruft; and fometimes it ends in defpair, and impiety.

It

On